Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1KANDA, 2 ADHYAYA, I BRAHMAJVA, 20. 307 17. All these sacrificial cakes (for Agni) are on eight potsherds ; for of eight syllables consists the (pada of the) gayatri, and the g^yatri is Agni's metre ^: with its own metre he accordingly establishes that fire. In all, these potsherds amount to twenty- four ; for of twenty-four syllables consists the gayatri (stanza), and the gayatri is Agni's metre : with its own metre he accordingly establishes that fire. 18. He then offers a potful of boiled rice to Aditi. For he who performs those (preceding) oblations moves away, as it were, from this world, since he moves in the ascent of these worlds ^. 19. Now when he offers a potful of boiled rice to Aditi, — Aditi being this earth, and this earth being a firm resting-place, — he thereby again takes his stand on this firm resting-place. This is why he offers a potful of boiled rice to Aditi. 20. For her, they say, the two sa7;^ya^yas^ should be vira^ verses; for the vira^ is this (earth); or ^ The Kanva text remarks that the anuvakyas (invitatory prayers) and ya^yas (offering prayers) at the three offerings of cake are in the gayatri metre; and such indeed is the case. The anuvakyas of the oblations to Agni Pavamana, Agni Pavaka, and Agni Suki are Rig-veda IX, 66, 19; I, 12, 10; and VIII, 44, 21 respectively: and the ya^yas are IX, 66, 21; V, 26, i; and VIII, 44, 17 respectively; all of which are gayatri stanzas. See Ajv. St. II, I, 20-25. Cf. also I, 7, 2, 15, with note. At the Svish/akr/t of these two ish/is also both formulas are in the gayatri metre: the puro 'nuvakyas being Rig-veda III, 11, 2, and III, 11,6; and the ya^ySs III, 11, i, and I, i, i respectively. 2 Pra>^yavata iva va esho 'smal lokat . . . iman hi lokan sama- rohann eti. The Ka«va text has: 'For he who takes out these oblations makes his self, as it were, depart from this world of men for the world of the gods, since he, as it were, moves rising upwards (urdhva iva hi samarohann eti).' Cf paragraphs 14-16. ^ For these (vira^) samyagye, or invitatory and offering prayers at the Svish/akrzt, see p. 164, note 2. — Ajv. ^'r. II, i, 29. X 2 308 ^ATAPATHA-BRAHMAA'A. trish/ubh verses, for the trish/ubh is this (earth) ; or ^agatt verses, for the ^agatt is this (earth). Still, however, they should be vira^ verses. 21. The priests' fee for (offering to) her consists of a cow ; for this (earth) is, as it were, a cow : she milks out for men all their desires.
2s this (earth) ; or ^agatt verses, for the ^agatt is this (earth). Still, however, they should be vira^ verses. 21. The priests' fee for (offering to) her consists of a cow ; for this (earth) is, as it were, a cow : she milks out for men all their desires. The cow is a mother, and this (earth) also is a mother, for she bears the men : for this reason the priests' fee is a cow. This is one mode (of performing those offerings). 2 2. Then there is this other. He simply offers a cake on eight potsherds to Agni, and thereby, implicitly, to Agni Pavamana, Agni Pavaka, and Agni ^'u^'i ; and immediately after he visibly sets him up (as Agni). For this reason he offers (a cake) to Agni\ and then a potful of boiled rice to Aditi. The treatment of the potful of rice (in that case) is the same (as before). Second BRAHMAiVA. 1. Now, in performing that sacrifice, they slay it ; and in pressing out the king (Soma), they slay him ; and in quieting and immolating the victim, they slay it. The havirya^;7a they slay with the mortar and pestle, and with the two mill-stones. 2. When slain, that sacrifice was no longer vigorous. By means of dakshi;^as (gifts to the priests) the gods again invigorated it : hence the name dakshi;^a, because thereby they invigorated (dak shay) that ^ According to the Kawva recension, the anuvakya and ya^ya, in that case, should consist of tlie verses containing the word mur- dhan (' head'), viz. \Ag. S. XIII, 14, 15; cf. Sa.i. Br. I, 6, 2, 12. II KANDA, 2 ADHYAYA, 2 BRAHMAJVA, 6. 309 (sacrifice). Whatever, therefore, fails in this sacri- fice when slain, that he now again invigorates by means of gifts to the priests ; whereupon the sacri- fice becomes successful : for this reason he makes gifts to the priests. 3. He may give six (cows)^; for six seasons, indeed, there are in the year, and the sacrifice, Pra^apati, is the year : thus as great as the sacrifice is, as large as its extent is, by so many (gifts, dakshi/^as) does he thereby invigorate it. 4. He may give twelve ; for twelve months there are in the year, and the sacrifice, Pra^apati, is the year: thus as great as the sacrifice is, as large as its extent is, by so many (gifts) does he thereby invigorate it. 5. He may give twenty-four ; for twenty-four half-moons there are in the year, and the sacrifice, Pra^apati, is the year : thus as great as the sacrifice is, as large as its extent is, by so many (gifts) does he thereby invigorate it. Such is the measure of the priests' fees ; but he may give more, according to (the depth of) his faith.
3d the sacrifice, Pra^apati, is the year : thus as great as the sacrifice is, as large as its extent is, by so many (gifts) does he thereby invigorate it. Such is the measure of the priests' fees ; but he may give more, according to (the depth of) his faith. The reason why he gives fees to the priests is this. 6. Verily, there are two kinds of gods ; for, indeed, the gods are the gods; and the Brahmans who have studied and teach sacred lore are the human eods. The sacrifice of these is divided into two kinds : oblations constitute the sacrifice to the gods ; and gifts to the priests that to the human gods. ^ Viz. at the tanfthavir-ish/is together, or at least three cows at each ish/i if there are two ish/is. The greater the gift, the greater the merit. According to the Paddhati on Katy. IV, 10, he is also to entertain a hundred Brahmans at the end of the per- formance. See also Taitt. Br, I, i, 7, 9-1 1. 310 ^ATAPATHA-BRAHMAJVA. the Brahmans who have studied and teach sacred lore. With oblations one gratifies the gods, and with gifts to the priests the human gods, the Brah- mans who have studied and teach sacred lore. Both these kinds of gods, when gratified, place him in a state of bliss (sudha)\ 7. Even as seed is poured into the womb, so the officiating priests place the sacrificer in the (hea- venly) world ^, when he now makes gifts to those who, he hopes, will make him go thither. Such, then, (is the manner) of gifts to priests. 8. Now the gods and the Asuras, both of them sprung from Pra^apati, were contending with each other. They were both soulless, for they were mortal, and he who is mortal is soulless. Amone these two (classes of beings) who were mortal, Agni alone was immortal ; and it was through him, the immortal, that they both lived. Now whichsoever (of the gods) they (the Asuras) slew, he, indeed, was so (slain). 9. Thereupon the gods were left inferior. They went on praising and practising austerities, hoping that they might be able to overcome their enemies, the mortal Asuras. They beheld this immortal Agnyadheya (consecrated fire). 10. They said, * Come, let us place that immortal element in our innermost soul ! When we have placed that immortal element in our innermost soul, and become immortal and unconquerable, we shall over- come our conquerable, mortal enemies.' ^ That is, ' they convey him to the celestial world,' as reads the otherwise identical passage in IV, 3, 4, 4. ^ The Ka«va text has ' svarge loke.' 11 KAiVDA, 2 ADHYAYA, 2 BRAHMAA^A, I 5. 3II 1 1 .
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1KANDA, 2 ADHYAYA, I BRAHMAJVA, 20. 307 17. All these sacrificial cakes (for Agni) are on eight potsherds ; for of eight syllables consists the (pada of the) gayatri, and the g^yatri is Agni's metre ^: with its own metre he accordingly establishes that fire. In all, these potsherds amount to twenty- four ; for of twenty-four syllables consists the gayatri (stanza), and the gayatri is Agni's metre : with its own metre he accordingly establishes that fire. 18. He then offers a potful of boiled rice to Aditi. For he who performs those (preceding) oblations moves away, as it were, from this world, since he moves in the ascent of these worlds ^. 19. Now when he offers a potful of boiled rice to Aditi, — Aditi being this earth, and this earth being a firm resting-place, — he thereby again takes his stand on this firm resting-place. This is why he offers a potful of boiled rice to Aditi. 20. For her, they say, the two sa7;^ya^yas^ should be vira^ verses; for the vira^ is this (earth); or ^ The Kanva text remarks that the anuvakyas (invitatory prayers) and ya^yas (offering prayers) at the three offerings of cake are in the gayatri metre; and such indeed is the case. The anuvakyas of the oblations to Agni Pavamana, Agni Pavaka, and Agni Suki are Rig-veda IX, 66, 19; I, 12, 10; and VIII, 44, 21 respectively: and the ya^yas are IX, 66, 21; V, 26, i; and VIII, 44, 17 respectively; all of which are gayatri stanzas. See Ajv. St. II, I, 20-25. Cf. also I, 7, 2, 15, with note. At the Svish/akr/t of these two ish/is also both formulas are in the gayatri metre: the puro 'nuvakyas being Rig-veda III, 11, 2, and III, 11,6; and the ya^ySs III, 11, i, and I, i, i respectively. 2 Pra>^yavata iva va esho 'smal lokat . . . iman hi lokan sama- rohann eti. The Ka«va text has: 'For he who takes out these oblations makes his self, as it were, depart from this world of men for the world of the gods, since he, as it were, moves rising upwards (urdhva iva hi samarohann eti).' Cf paragraphs 14-16. ^ For these (vira^) samyagye, or invitatory and offering prayers at the Svish/akrzt, see p. 164, note 2. — Ajv. ^'r. II, i, 29. X 2 308 ^ATAPATHA-BRAHMAA'A. trish/ubh verses, for the trish/ubh is this (earth) ; or ^agatt verses, for the ^agatt is this (earth). Still, however, they should be vira^ verses. 21. The priests' fee for (offering to) her consists of a cow ; for this (earth) is, as it were, a cow : she milks out for men all their desires.
2s this (earth) ; or ^agatt verses, for the ^agatt is this (earth). Still, however, they should be vira^ verses. 21. The priests' fee for (offering to) her consists of a cow ; for this (earth) is, as it were, a cow : she milks out for men all their desires. The cow is a mother, and this (earth) also is a mother, for she bears the men : for this reason the priests' fee is a cow. This is one mode (of performing those offerings). 2 2. Then there is this other. He simply offers a cake on eight potsherds to Agni, and thereby, implicitly, to Agni Pavamana, Agni Pavaka, and Agni ^'u^'i ; and immediately after he visibly sets him up (as Agni). For this reason he offers (a cake) to Agni\ and then a potful of boiled rice to Aditi. The treatment of the potful of rice (in that case) is the same (as before). Second BRAHMAiVA. 1. Now, in performing that sacrifice, they slay it ; and in pressing out the king (Soma), they slay him ; and in quieting and immolating the victim, they slay it. The havirya^;7a they slay with the mortar and pestle, and with the two mill-stones. 2. When slain, that sacrifice was no longer vigorous. By means of dakshi;^as (gifts to the priests) the gods again invigorated it : hence the name dakshi;^a, because thereby they invigorated (dak shay) that ^ According to the Kawva recension, the anuvakya and ya^ya, in that case, should consist of tlie verses containing the word mur- dhan (' head'), viz. \Ag. S. XIII, 14, 15; cf. Sa.i. Br. I, 6, 2, 12. II KANDA, 2 ADHYAYA, 2 BRAHMAJVA, 6. 309 (sacrifice). Whatever, therefore, fails in this sacri- fice when slain, that he now again invigorates by means of gifts to the priests ; whereupon the sacri- fice becomes successful : for this reason he makes gifts to the priests. 3. He may give six (cows)^; for six seasons, indeed, there are in the year, and the sacrifice, Pra^apati, is the year : thus as great as the sacrifice is, as large as its extent is, by so many (gifts, dakshi/^as) does he thereby invigorate it. 4. He may give twelve ; for twelve months there are in the year, and the sacrifice, Pra^apati, is the year: thus as great as the sacrifice is, as large as its extent is, by so many (gifts) does he thereby invigorate it. 5. He may give twenty-four ; for twenty-four half-moons there are in the year, and the sacrifice, Pra^apati, is the year : thus as great as the sacrifice is, as large as its extent is, by so many (gifts) does he thereby invigorate it. Such is the measure of the priests' fees ; but he may give more, according to (the depth of) his faith.
3d the sacrifice, Pra^apati, is the year : thus as great as the sacrifice is, as large as its extent is, by so many (gifts) does he thereby invigorate it. Such is the measure of the priests' fees ; but he may give more, according to (the depth of) his faith. The reason why he gives fees to the priests is this. 6. Verily, there are two kinds of gods ; for, indeed, the gods are the gods; and the Brahmans who have studied and teach sacred lore are the human eods. The sacrifice of these is divided into two kinds : oblations constitute the sacrifice to the gods ; and gifts to the priests that to the human gods. ^ Viz. at the tanfthavir-ish/is together, or at least three cows at each ish/i if there are two ish/is. The greater the gift, the greater the merit. According to the Paddhati on Katy. IV, 10, he is also to entertain a hundred Brahmans at the end of the per- formance. See also Taitt. Br, I, i, 7, 9-1 1. 310 ^ATAPATHA-BRAHMAJVA. the Brahmans who have studied and teach sacred lore. With oblations one gratifies the gods, and with gifts to the priests the human gods, the Brah- mans who have studied and teach sacred lore. Both these kinds of gods, when gratified, place him in a state of bliss (sudha)\ 7. Even as seed is poured into the womb, so the officiating priests place the sacrificer in the (hea- venly) world ^, when he now makes gifts to those who, he hopes, will make him go thither. Such, then, (is the manner) of gifts to priests. 8. Now the gods and the Asuras, both of them sprung from Pra^apati, were contending with each other. They were both soulless, for they were mortal, and he who is mortal is soulless. Amone these two (classes of beings) who were mortal, Agni alone was immortal ; and it was through him, the immortal, that they both lived. Now whichsoever (of the gods) they (the Asuras) slew, he, indeed, was so (slain). 9. Thereupon the gods were left inferior. They went on praising and practising austerities, hoping that they might be able to overcome their enemies, the mortal Asuras. They beheld this immortal Agnyadheya (consecrated fire). 10. They said, * Come, let us place that immortal element in our innermost soul ! When we have placed that immortal element in our innermost soul, and become immortal and unconquerable, we shall over- come our conquerable, mortal enemies.' ^ That is, ' they convey him to the celestial world,' as reads the otherwise identical passage in IV, 3, 4, 4. ^ The Ka«va text has ' svarge loke.' 11 KAiVDA, 2 ADHYAYA, 2 BRAHMAA^A, I 5. 3II 1 1 .
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.